Forgetfulness of God, cruelty, vanity of knowledge (which so easily breeds credulity) and vanity of wealth,--but the parent of them all is idolatry of self. Isaiah told us about this in the Assyrian with his war; we see it here in Babylon with her commerce and her science; it was exposed even in the orthodox Jews,[116] for they put their own prejudices before their God's revelation; and it is perhaps as evident in the Christian Church as anywhere else. For selfishness follows a man like his shadow; and religion, like the sun, the stronger it shines, only makes the shadow more apparent. But to worship your shadow is to turn your back on the sun; selfishness is atheism, says our prophet. Man's self takes God's word about Himself and says, _I am, and there is none beside me_. And he, who forgets God, is sure also to forget his brother; thus self-worship leads to cruelty. A heavy part of the charge against Babylon is her treatment of the Lord's own people. These were God's convicts, and she, for the time, God's minister of justice. But she unnecessarily and cruelly oppressed them. _On the aged thou hast very heavily laid thy yoke._ God's people were given to her to be reformed, but she sought to crush the life out of them. God's purpose was upon them, but she used them for her aggrandisement. She did not feel that she was responsible to God for her treatment even of the most guilty and contemptible of her subjects. In all this Babylon acted in accordance with what was the prevailing spirit of antiquity; and here we may safely affirm that our Christian civilisation has at least a superior conscience. The modern world does recognise, in some measure, its responsibility to God for the care even of its vilest and most forfeit lives. No Christian state at the present day would, for instance, allow its felons to be tortured or outraged against their will in the interests either of science or of public amusement. We do not vivisect our murderers nor kill them off by gladiatorial combats. Our statutes do not get rid of worthless or forfeit lives by condemning them to be used up in dangerous labours of public necessity. On the contrary, in prisons we treat our criminals with decency and even with comfort, and outside prisons we protect and cherish even the most tainted and guilty lives. In all our discharge of God's justice, we take care that the inevitable errors of our human fallibility may fall on mercy's side. Now it is true that in the practice of all this we often fail, and are inconsistent. The point at present is that we have at least a conscience about the matter. We do not say, like Babylon, "_I am, and there is none beside me_. There is no law higher than my own will and desire. I can, therefore, use whatever through its crime or its uselessness falls into my power, for the increase of my wealth or the satisfaction of my passions." We remember God, and that even the criminal and the useless are His. In wielding the power which His Law